Bhagavad Gita Chapter 2, Verse 43

English Translation

O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.

Detailed Commentary

'Kāmātmānaḥ' – These individuals are so engrossed in desires (kāmanā) that they cannot distinguish themselves from their desires. They believe that life is impossible without desires, no action can be performed, and a person becomes devoid of consciousness. Such individuals are 'Kāmātmānaḥ'. The Self (Swayam) always remains constant, undergoing no change, while desires come and go. The Self is a part of the Paramātmā (Supreme Self), and desires belong to the world (saṃsāra). Thus, the Self and desires are entirely distinct. However, those immersed in desires do not experience their true nature (svarūpa) as separate. 'Svargaparāḥ' – Due to the promise of the highest enjoyments (bhoga) in Svarga (heaven), these people consider Svarga to be supreme and are engaged in its attainment. Here, 'Svargaparāḥ' refers to those who have faith in Svarga and similar realms. 'Vedavādarathāḥ Pārtha nānyadastīti vādinaḥ' – They are fond of the desire-bound actions (sakāma karmas) described in all the Vedas. They interpret the essence of the Vedas solely as the attainment of enjoyment (bhoga) and Svarga, hence they are 'Vedavādarathāḥ'. According to them, there is nothing beyond material enjoyments. Therefore, they remain engrossed in pleasures. Indulging in enjoyments is their primary goal. 'Yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ' – Those who lack discernment (viveka) praise the flowery speech (vāc) described in the Vedas, which speaks of worldly pleasures and enjoyments. Here, 'puṣpitām' signifies that the speech promising the attainment of enjoyments and opulence (aiśvarya) is merely a composition, not one that yields lasting results. This speech appears beautiful but is not eternal. 'Janmakarmaphalapradām' – That flowery speech bestows the fruit of actions (karmaphala) in birth, because it considers worldly enjoyments to be paramount. Attachment (rāga) to those enjoyments becomes the cause of rebirth (punarjanma). 'Kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati' – That ostentatious speech describes numerous specific rituals (kriyā-viśeṣa) for the attainment of enjoyment and opulence. These rituals involve many methods, require various actions to be performed, and necessitate diverse articles, demanding considerable physical effort (śarīra) as well.